Shabbat Parshat Bamidbar - M'vorchim - Machar Chodesh The Israel Center Family extends its heartfelt condolences to Rabbi Tzvi Hersh Weinreb and family on the passing of his MOTHER a"h This Shabbat is the 236th day (of 354); the 34th Shabbat (of 50) of 5766 HALACHIC TIMES Candle Lighting & Havdala (Israel Summer Time) - Regular & earliest BEWARE THE TYPO WORD OF THE MONTH This Shabbat we bench Rosh Chodesh Sivan, which will be on Sun- day - Yom Rishon, that is. Sivan's Rosh Chodesh is always one day, in our fixed calendar, because Iyar has 29 days. Sivan itself always have 30. ROSH CHODESH SIVAN YIH-YEH MACHAR B'YOM RISHON HABA ALEINU V'AL KOL YISRA'EL L'TOVA LEAD TIDBIT How about reading Parshat Bamidbar, beginning the book of Bamidbar, and benching Rosh Chodesh Sivan on the same Shabbat? With the Molad of Sivan being on that Shabbat. With Rosh Chodesh Sivan beginning even before Shabbat Bamidbar is over? Seems as if we have what to say. This Shabbat, we read of G-d's command to Moshe to count the people. It was on Rosh Chodesh Iyar 2449, that's 3317 years ago and one month. It was more than a year after we left Egypt, a little less than a year after arriving at Sinai. It was almost 10 months after the golden calf fiasco and a little more than three months before the Sin of the Spies. The first annual Pesach was; the first Pesach Sheni was still to come. In addition to the Meraglim still to happen, we also know that Korach and his rebellion as well as several other events that angered G-d (so to speak) will soon be occurring. Now take a step back. Rosh Chodesh Sivan will be Machar, on Yom Rishon. So let us ride the Wayback Machine (without Mr. Peabody and Sherman) to 11 months before when our sedra begins. To our arrival at Sinai, and the experience of camping at the foot of Har Sinai "as one person with one heart". Everything is potential. The good and the bad. Once again we relive the challenge of accepting the Torah AND Eretz Yisrael and maybe this time to skip past Galut and punishment straight to the Geula Sh'leima BIMHEIRA B'YAMEINU AMEN. BAMIDBAR Stats Mitzvot: Aliya-by-Aliya Sedra Summary Kohen - First Aliya - 19 p'sukim - 1:1-19 SDT Commentaries point out that the command to count the people was given to Moshe and Aharon (as opposed to just Moshe) because the census was done by collecting half-shekels from the people. Since money was involved, it is not proper to have only one person dealing with the matter - even if that person is Moshe Rabeinu! This became the ethical standard of dealing with public funds. On the other hand... Another commentator suggests that this census was not done with shekels, but rather with a direct head count. Although we learn that it is improper, and even potentially dangerous, to count people directly, in this case there was a direct command to count the people. Hence, no harm would befall them during the carrying out of these Divine orders. This, in contrast to Ki Tisa, where the Torah says, "WHEN you count, then you MUST collect the half- shekel, etc. There, the language in the Torah indicates that the counting was optional or practical, but not obligatory. Therefore, the indirect method was necessary. K'RU'EI HA'EIDA, a term for leaders of the people, is written with a YUD in place of the VAV as in the word's pronunciation. Baal HaTurim says that we can look at the YUD as a chopped VAV, to tell us that among the leaders was a "not so worthy" individual. He says that Shlumiel b. Tzurishadai, the leader of Shimon, was Zimri b. Salu, who caused G-d's anger to kill many thousands of people, until Pinchas' act put an end to Zimri (and to the plague). Having G-d's name in his didn't help him. Note that there is a broken VAV in the Pinchas story, the VAV of BRITI SHALOM. Could be a REMEZ-level connection. Levi - Second Aliya - 35 p'sukim - 1:20-54 [P> 1:22 (2)] Shimon, 59,300 (3rd). [P> 1:48 (7)] The Leviyim were not to be counted together with the rest of the Nation, but were to be counted separately. It was the Leviyim who were charged with carrying the components of the Mishkan and with dismantling and erecting the Mishkan each time the People traveled. Non-Leviyim were not to anger G-d by approaching the Mishkan in an improper manner. This applied to the encampment as well; the Leviyim were camped around the Mishkan and the Tribes kept their distance in their camps. SDT LiVnei Yehuda... for all the tribes the term LiVnei is used, except for Bnei Naftali. Baal HaTurim says that they had more women than men. In the later census, "Bnei" is used for all the tribes since the men died out - all had more women. SDT Commentaries point out that the low population figures recorded for Levi were closer to what would be expected according to natural demographics. The figures for the rest of the people were unnaturally high. This is a result of the Torah's telling us, "and as they were tortured, so they multiplied". Among the many miracles that occurred in Egypt, was the fact the the people proliferated so greatly under very adverse conditions. Since the tribe of Levi was not subjected to the harsh conditions of slavery, its growth was "normal". Shlishi - Third Aliya - 34 p'sukim - 2:1-34 The camp of Yehuda was to the east and was to be the first to travel. Under the leadership of Nachshon b. Aminadav, the group included Yissachar and Zevulun, in addition to Yehuda. Totals for each tribe are repeated when the four flag-groups are described. Total for Machane Yehuda was 186,400. [S> 2:10 (7)] Reuven Camp on the south followed them. Joining Reuven were Shimon and Gad. Total for Machane Reuven was 151,450. [S> 2:17 (1)] Then the Leviyim with the Mishkan were to follow, so that they and it would be within the people, not at its periphery. [S> 2:18 (7)] Then follow Efrayim Camp from the west. Menashe and Binyamin were part of Machane Efrayim. This camp was all from Rachel Imeinu. Their total was 108,100. [S> 2:25 (7)] And the last to travel was the Dan Camp, from the north. Joining Dan were Asher and Naftali. Their total was 157,600. [P> 2:25 (7)] The Torah next gives the total again, 603,550, and then reiterates that Levi was not counted among the Tribes, and that the People did as commanded. SDT The lead tribe of each camp was based on OTOT, signs, transmitted by Yaakov Avinu. Baal HaTurim points out a correspondence between Yaakov's blessings to his sons and these camp-heads. Each son that Yaakov addressed in second person was to be a leader of a camp. "Revuen, YOU are my firstborn", "Yehuda, YOU your brothers will acknowledge", "Dan... YOUR salvation", "Yosef... the G-d of YOUR father... blesses YOU". R'vi'i - Fourth Aliya - 13 p'sukim - 3:1-13 (Actually, Moshe's biological sons are not mentioned. The commentaries point out that Aharon's sons are considered to be Moshe's as well, because he (Moshe) taught them Torah. This explains only why Aharon's sons are also Moshe's. It does not explain why Moshe's own sons are not mentioned. One reason given is that they were "protected" from the Egyptian experience by their maternal grandfather Yitro and as a result were never really part of Klal Yisrael.) SDT "These are the names of the sons of Aharon, the B'chor (firstborn) Nadav..." The regular reading of the pasuk, based on the Taamei HaMikra (the Torah notes) indicates that Nadav is being identified as Aharon's B'chor. But there is a vertical line which separates between B'chor and Nadav, suggesting that it is Aharon the B'chor; Nadav, having died without children is not really a B'chor at this point. (Since the children of a deceased B'chor get their father's double portion, had Nadav had children he would retain the title of B'chor.) Chamishi - Fifth Aliya - 26 p'sukim - 3:14-39 Gershon's count is 7500. They camp on the west of the Mishkan. Their leader is Elyasaf b. La'eil. They are to be in charge of the curtain material of the Mishkan, including the coverings and the courtyard enclosure. [S> 3:27 (13)] K'hat's total is 8600. They will camp to the south of the Mishkan. Elitzafan b. Uziel is their leader. (One of the things that angered Korach.) They are in charge of the main holy furnishings of the Mishkan, including the Aron, Shulchan, Menora, and Altars. Elazar b. Aharon HaKohen is in charge of all the Leviyim. M'rari numbers 6200. Their leader is Tzuriel b. Avichayil, and they camp to the north of the Mishkan. They are in charge of the structural materials: the boards, support rods, foundation sockets, pillars. In all, 22,000 Leviyim are counted. Clarification... If one adds up the numbers of the three families of Levi, the total is 22,300, not 22,000, the number used in the exchange with the firstborns. Rashi explains that the 300 "missing" Leviyim were them- selves B'chorim, and were not part of the official exchange - see further. Shishi - Sixth Aliya - 12 p'sukim - 3:40-51 [P> 3:44 (8)] A mass "redemption of the firstborns" is conducted by an exchange of 22,000 Leviyim (non- b'chorim) for 22,000 b'chorim (non- Leviyim) and a payment of five silver sheqels each for the remaining 273 firstborns to Aharon and his sons. Imagine gathering 22,273 people and asking each to choose a card from a batch of 22,273 cards, 22,000 of which have the words BEN LEVI on them and 273 have the words 5 shekel on them. This, says Rashi, is how they determined who would pay the 5 shekels for the exchange. The exchange of firstborn animals mentioned in 3:45 refers to firstborn donkeys and NOT kosher domesticated animals, which may not be redeemed. Rashi further says that one sheep of a Levi can exchange more than one donkey-b'chor (since there is no mention of a surplus). Sh'vi'i - Seventh Aliya - 20 p'sukim - 4:1-20 [P> 4:17 (4)] The Torah warns the kohanim not to endanger the people of K'hat by not properly preparing for their handling of the most sacred vessels. This parsha of four p'sukim is reread for the Maftir. Haftara - 25 p'sukim -
Shmuel Alef - 20:18-42 The connection between the Haftara and Erev Rosh Chodesh is obvious. The opening words are: And Yonatan said to him, tomorrow is Rosh Chodesh... The real question is why the Sages decided on a special Haftara for Erev Rosh Chodesh in the first place. No other "erev" gets a special reading. Why does Machar Chodesh? Perhaps it is because Rosh Chodesh is so understated and often ignored. This became a way - in addition to Rosh Chodesh benching - to say: Hear ye hear ye, tomorrow is Rosh Chodesh. From this reading we see that Rosh Chodesh was celebrated with a special meal which was to be eaten in a state of ritual purity. Many have the custom today of marking Rosh Chodesh today with a special meal. The Haftara also serves as a source of the minhag of abstaining or reducing one's work on Rosh Chodesh... With Israel's history resembling the waxing and waning of the Moon, we see Machar Chodesh as a hopefilled message of a brighter tomorrow. The cycle continues until the Complete Redemption, when the Moon (and Klal Yisrael) will be completely restored. THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean He was asked if according to halacha a citizen of the State of Israel could avoid paying income tax? (See Yechava Daat 8, p.298.) He answers that one cannot avoid the taxes of the State of Israel. Basically he cites the sources that I cited in the aforementioned lessons. Does the doctrine apply to the land of Israel, which is not a monarchy type of government, but rather an elected, representative type of government? The question arises since the original sources dealt with the Jewish monarchy. He cites some sources that hold that the right of the king to collect taxes applies only to non-Jewish governments and only outside the land of Israel. Only such a Gentile government can tell the Jewish inhabitants that if the do not pay taxes they will be banished from the land, one of the reasons of the doctrine of Dina.) A Jewish government cannot banish Jews from the Land of Israel, and the doctrine should therefore not apply. (See my lesson 295.) Rabbi Yosef concludes, as I did, that the doctrine applies to the State of Israel. Furthermore, he writes that every Jew is equal in the Land of Israel and the king has no more rights than any other Jew. He holds, citing Rambam chapter 8, Laws of Robbery and Lost Property, that if one does not pay the taxes levied by the king he is a robber whether the ruler is a king over the land of Israel or a king over any other country. He then discusses the fact that we live in a country where the officials are elected. Does the doctrine of Dina D’Malchuta Dina apply here too, or only to monarchies? He says that as far as income taxes, real estate taxes, and customs duties are concerned, the doctrine definitely applies. He cites the Talmudic passage in T. Avoda Zara (10b) where there is a dialogue between the Roman emperor Antoninus and Rabbi Judah haNasi, the redactor of the Mishna. There it is discussed in Tosafot that the Romans set up a Senate of 300 senators. This shows that the doctrine also applies to governments that are not run by monarchs. He furthermore shows, citing Talmudic sources, that any government in Israel must have its laws followed. And their authority extends to all of the officials appointed to their tasks. The doctrine that the law of the Kingdom must be followed applies to other types of governments as well. The term kingdom in the doctrine is not to be taken literally. When there is no king, the power belongs to the people residing in the land, and the representative government elected by the people have the powers under the doctrine of Dina D’Malchuta Dina, although they are not adorned with a king. All governmental functions exercised by the representatives of the people have the force of the doctrine of Dina. The fact that the Knesset also has members who are not only non-religious but some are anti-religious, does not alter the doctrine. Historically not all the kings of Israel abided by the laws of the Torah. (He also cites sources that say that because of the members of the Knesset who are not Torah abiding, perhaps the doctrine does not apply, but R.Yosef does not agree with them. He concludes by saying, “therefore it appears to be the halacha that all those laws dealing with taxes and real estate taxes and customs duties, the law of the land must be followed, for this is part of the doctrine of Dina D’Malchusa Dina). R. Yosef concludes with a note that says in essence that it is essential that the authorities be made aware that according to halacha it is prohibited to levy a tax on Torah scholars who engage in Torah studies. It is also so determined in the Shulhan Aruch that Torah scholars are exempt from all types of taxes. Whether they are fixed taxes paid equally on all the resident of the community, or taxes levied on certain individuals only, whether they are permanent taxes or only temporary taxes. He cites decrees that were made to excommunicate those authorities that levied taxes on Torah scholars. This includes business profits made by the Torah scholars, they are also relived of paying taxes on these enterprises. This is seen from an incident in T. Sanhedrin 27 b, where R. Papi aided Bar Chama in a convoluted criminal case by showing that the witnesses were not credible. In return Bar Chama said he would ask the ruler to relieve R. Papi of his tax payments.Asheri, commenting on this passage says there was not belated bribery since R. Papi was in all events relieved of paying taxes since he was a Torah scholar. The point that Torah scholars should be relieved of paying taxes of course opens a Pandora’s box. Who is to measure the ability and sincerity of the person pursuing the Torah study way of life? Most great Torah scholars would probably not take advantage of such a law since it would build up more resentment on the part of the non-Torah scholars who would find their taxes increased as a result of this type of tax relief, and also because the true Torah scholar would be too modest to include himself in the category of a Torah scholar. The subject matter of this lesson is more fully discussed in volume IX chapter 369 A Restatement of Rabbinic Civil Law by E. Quint. Copies of all volumes can be purchased via email: orders@gefenpublishing.com and via website: www.israelbooks.com and at local Judaica bookstores. Questions to quint@inter.net.il TANACH Yaakov's reaction to this revelation was twofold: "And Yaakov vowed a vow… then Hashem will be my G-d" (28:20); this is the first time in Tanach that we find somebody explicitly taking an oath, the second is when Israel promised to dedicate all the booty if the war against Arad was successful (Bamidbar 21:2-3). Rabbi S. R. Hirsch translates the 'im' in the vow not 'if' but rather as 'when', just like Chazal understood it when they explained that the Torah speaks not of the possibility but rather of the obligation to make interest free loans (Shmot 22:24). Therefore the vow is that when G-d brings Yaakov back home to his parents, prosperous and safe, despite his going into exile penniless and his subsequent suffering there, then it will be obvious to all that He is his G-d. Similarly, it is argued that the real proof of His existence is the continued existence of the Jewish People and their return home, despite their unnatural being in the long galut, landless and persecuted. "In his vow Yaakov uses the name 'Elohim', G-d in His manifestation of Justice and Judge, showing that he accepts that from now He, the Compassionate One, will deal with him in Judgment" (Soforno). "The blessing of food and clothing is preceded by Yaakov's prayer for G-d's protection, not of possessions of which he then had none but rather of his spirituality and morality. Who can count the number of people who before they had to trod the path of earning a livelihood were morally pure but to gain bread and clothing have given up morality, consideration of the honor and property of others, and even for their own marriage? Now commencing on this path, he is so deeply conscious of this danger that he first prays for strength not to forfeit any of his spirituality and morality. Integrity is therefore the first thing that the first Jew on his way to found a home, wishes for" (Rabbi S.R. Hirsch). MISC section - contents: [1] From the virtual desk of the OU VEBBE REBBE Q: Sometimes a minyan does what is called a heiche kedusha (=HK), where the chazan says Shemoneh Esrei (=SE) aloud through Kedusha before anyone has said the silent SE, after which everyone davens quietly. When this is done, should the tzibur start SE along with the chazan or answer the beginning of SE and begin their own SE after Kedusha? A: The Shulchan Aruch and Rama discuss starting SE along with a chazan in two different contexts. One is where the tzibur did things normally, but a latecomer is ready to start SE when chazarat hashatz (the repetition of the Amida) is about to begin (Orach Chayim 109:2). The other is where, for extenuating circumstances, e.g., the end time for davening is approaching, the tzibur wants to do HK (Rama OC 124:2). (We will discuss neither the question of when a congregation should choose the HK system nor the origin of our minhag that the chazan stops reciting aloud after Kedusha.) In the former case, the Shulchan Aruch describes the individual as starting to recite SE along with the chazan. Rav Ovadya Yosef posits that this is the correct approach both regarding the case of the individual and that of HK (Yalkut Yosef, vol. I, pg. 279). Even though one should normally not answer Kedusha during one's silent SE, he may in this case because he is reciting it in its correct place along with the tzibur (see Tosafot, Berachot 21b). However, the Rama says that the individual should preferably commence SE only after answering Kedusha. The Mishna Berura (ad loc.:14) cites significant Ashkenazic opposition to the Rama. They say that it is fine to start with the chazan and it may be preferable, especially in Shacharit, where the alternative is answering Kedusha at the precarious juncture of “Shira Chadasha”. Regarding HK, the Rama (ibid.) talks about starting along with the chazan, as long as someone delayed starting SE in order to answer Amen. This seemingly answers your question. However, the Rama referred to a case where there was not enough time to daven normally, and some commentaries understood that there was not even enough time to start SE after Kedusha. If there were, it would be proper for the tzibur to wait (Mishna Berura 124:8). This, then, answers your question in the opposite direction. It is unclear what the issue is. It could be a matter of having people answer Amen to the b'rachot, which is more of an issue for a tzibur than for an individual (implication of Divrei Chamudot, B'rachot 4:15). Alternatively, the problem could be answering Kedusha in the midst of one’s SE. If it is the latter, as the Magen Avraham (109:9) implies, the reason may no longer apply (see Levushei Serad, ad loc. – we cannot presently address the details). There are significant reasons to say that it is preferable for the tzibur to start SE together. Kaf HaChayim (OC 124:10) points out that when everyone listens to the chazan, he appears to be doing chazarat hashatz for them, but it is not possible to do chazarat hashatz before the tzibur has said the silent SE. Rav H. Schachter posits that it is appropriate to say Kedusha only in the appointed place within one’s SE. During chazarat hashatz, it is as if the whole tzibur is in the midst of SE. However, regarding HK, where everyone is reciting their own SE, if one has not begun yet, Kedusha is not in the right place (Nefesh HaRav, pg. 126). Rav Schachter also reports that Rav Soloveitchik had the practice of beginning SE with the chazan in HK. Both positions on your question have significant support, and the stakes seem low, as the participants in the debate agree that under pressing circumstances the other approach can be followed. Yet, the majority opinion and the more prevalent practice for Ashkenazim is to wait until after Kedusha before starting SE during HK (at least for Mincha, when HK is more common). People who follow Rav Soloveitchik’s rulings start along with the chazan. Ed. note: Aside from those extenuating circumstances for which HK seems to have been custom-made (pun intended), it should preferably not be used merely as a time-saving device. It might come in handy for a bus load of people at a late afternoon Mincha stop on the roadside, but when at all feasible, the regular system should be used. Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. And/or you can receive Hemdat Yamim by email weekly, by sending an email to info@eretzhemdah.org with the message: Subscribe/English (for the English version) or Subscribe/Hebrew (for the hebrew version). Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel [2] Candle by Day [3] CHIZUK and IDUD (for Olim & not-yet-Olim respectively) In the modern world, a census may be taken for various purposes: political, business, medical, etc. In the Diaspora, a census is taken at regular intervals to assess the state of the Jewish people. The census of American Jewry shows that there continues to be a steady drop in the number of Jews and an increase in the number of mixed marriages. Surely Rashi would not have said that such a census is beloved upon God. God rejoices with continuity of family structure that is dedicated to the Torah way of life. In the S'fardic community the Shabbat before Shavuot is called Shabbat Kalla. Shavuot, the festival that celebrates the giving of the Torah, emphasizes the fact that the relationship between God and the Jewish people is similar to the relationship between a Chatan and his Kalla, a relationship of love and a long list of commitments. Among other things, God gave us a dowry, "to your seed will I give this land." We dare not reject this dowry especially since each successive census shows ever increasing losses. It is incumbent upon us to thank God for His dowry and have the love and courage to consider coming on Aliya. TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat HaShavu’a [4] A Touch of Wisdom, A Touch of Wit "Why," asked R' Eliyahu "don't you study the Tikun Shavuos as is customary?" "I'll tell you a story," said R' Yaakov: "Go out into the marketplace and see what everyone else does, and follow their lead," his father-in-law advised him. The young man went into the marketplace and saw that there were many stores, each with its merchandise displayed outside. He rented a store, bought a few pieces of material, and hung them outside his store. When the customers came into the store, they saw the store was empty, and left. Finally, the young man returned to his father-in-law and complained, "I did everything you suggested, and I haven't even a penny to show for it." And he told his father-in-law the whole story. "Fool," the father-in-law said angrily, "Whatever you saw hanging outside the other stores was simply a sample of what they had inside the store. People see the samples outside and then come in to buy the merchandise inside. However, if your store is empty, what is the use of samples outside?" "The same applies to me. Tikkun Shavuos is only a sample of the Torah," said R' Yaakov. "A chapter of each book, a Mishnah here and there, a sample of the Talmud, and so on. You, who know the whole Torah, can settle for samples. I however, who do not know the Torah or the Talmud, of what use are samples to me?" Shmuel Himelstein has written a wonderful series for ArtScroll: Words of Wisdom, Words of Wit; A Touch of Wisdom, A Touch of Wit; and "Wisdom and Wit" — available at your local Jewish bookstore (or should be). [5] Parsha Points to Ponder - BAMIDBAR THESE ARE THE ANSWERS 1) Rav Yaakov Kaminetzky teaches that Moshe could not have established the encampment right after leaving Egypt since this would have led to all kinds of strife with various tribes questioning why they were not closer to the front and the like. Now, in the second year, the Mishkan had been established in the center of the Jewish camp. With the Mishkan in place, everyone was able to maintain continued focus on the fact that the goal of life is serving G-D and every tribe and every person has a different and unique role to play in that service. Who is in front and leading is up to G-D and everyone would accept their role. Thus, the encampment could not have been success- fully established prior to this time. Parsha Points to Ponder is prepared by Rabbi Dov Lipman Mashgiach Ruchani, Yeshivat Yesodei HaTorah in Bet Shemesh, author of "DISCOVER: Answers for Teenagers (and adults) to Questions about the Jewish Faith", soon to be republished by Feldheim - ppp@israelcenter.co.il [6] Portion for the Portion by Rakel Berenbaum - FEEDback to berenbau@actcom.net.il In our sedra, Moshe is commanded to "Take a census of the entire Israelite community. Do it by families following the paternal line, according to the names of each male, taken individually" (1:2) In Parshat Pinchas, the words "by families" is left out. That is because the first census was to determine how the tribes would camp, so that Hashem could dwell in their midst. For this they needed to know who belonged to each family. Each person gave their family "yichus". This would also help later when they actually divide the land among the tribes. The second census (in Pinchas) is solely for the purpose of tallying how many soldiers there would be. There- fore it wasn't necessary to mention "by families". (Daat Mikra) The book is filled with numbers. But that is not the only reason the book is called Numbers. There is a significance to these countings that give the frame to this book. The people were counted for a military reason - all men over 20 were counted. All those who would go out to war to conquer the Land of Israel. As all the stories that are related in this book of Bamidbar, the countings are significant because they show us how the people prepared to enter the Land. Everything is related to what Moshe tells his father-in-law, "we are now on our way to the place that G-d promised to give us." The book is filled with the anticipation and immediacy of going into the Land of Israel and the unfortunate circumstances that caused this to be postponed and the Jews to wander in the desert for 40 years. When learning this book of Bamidbar, we should not let the complaints the people listed against the Holy Land influence us. Rather we should hear the message of the excitement of coming to the Land of Israel and let us all be counted in the people who actually come to the land to "conquer" it. The recipe this week has to do with numbers. Take a package of "bisquitim" [flat rectangular cookies, choose the ones that are the biggest]. On half of the biscuits write the name of the tribes with icing, on the other half write the number of people that were counted for that Tribe. You can make your own biscuits if you want, but there's enough work here just with frosting all the biscuits. Have everyone at the table match the numbers with the appropriate tribe. Check if the totals are correct. Then ask them some questions: Which tribe has the most people? Which the least? Which Machane had the most? The least? Why don't the three families of Levi tally correctly with the Levi total? (See Rashi) Reuven 46,500 • Degel Machane Reuven 151,450 • Degel Machane Yehuda 186,400 • Degel Machane Efrayim 108,100 • Degel Machane Dan 157,600 ICING [7] MicroUlpan [8] EIRUV TAVSHILIN Shavuot is on Thursday-night-Friday this year, so we will be making an ET on Thursday, Erev Yom Tov, which will permit cooking, baking, and lighting candles on Friday (Yom Tov) for Shabbat. Sometime before Yom Tov, one takes a Challah or Matza and a cooked food (hard boiled egg, piece of gefilte fish, piece of chicken, etc.) which will be eaten on Shabbat (many eat the ET at Seuda Shlishit, but it only must last until Shabbat to be effective). With baked & cooked items in hand, one recites the following bracha...(in hard copy of TT) and then makes the Eiruv declaration, which is in Aramaic, because it must be understood and Aramaic was the vernacular of the time. It follows from this that one should make the declaration in whatever language he understands. It is still traditional to say it in Aramaic, but you should feel free to follow the Aramaic with Hebrew and/or English, as follows...(in hard copy of TT) With this EIRUV it becomes permitted for us to bake, cook, to “hide” food (refers to packing food into an oven in such a way that not only will heat be maintained, but increased as well), to light candles, and do all other needs from Yom Tov to (for) Shabbat - for us and all Jews who live in this city. After the bracha and declaration (it is also a good idea to explain the basics of Eiruv to the members of your household, if not at the time of making the Eiruv, then at least at the dinner table), one places the Eiruv items in a secure place so that they will not accidentally be eaten before cooking for Shabbat is completed. Usually, if one forgets to make an ET, he can rely on the ET of the Rabbanim of his city (town, moshav, yishuv...). Purposely not making an ET and relying on the ET of others does not work. When in doubt, consult your Rav. One school of thought holds that we can't really cook on Friday for Shabbat, but with an ET, one may cook on Friday so that in case unexpected guests should happen to come to our home, there will be food for them. If no guests show up, the food can be used for Shabbat. This opinion insists that one finish his cooking on Friday a reason- able amount of time before Shabbat, so that the food could really be served to unexpected guests on Yom Tov. ET is a rabbinic mitzva that was meant to solve the problem of fresh cooked food for Shabbat, and at the same time to preserve the proper observance and respect for Yom Tov. ET does not permit anything that is a Torah prohibition, but it does (properly) bypass what would otherwise be a rabbinic violation. [9] Divrei Menachem For example, the Torah tells us that the house of Kehat (of the tribe of Levi) was to dwell south of the Mishkan (Bamidbar 3:29). As HaRav Neventzal reminds us, the placement of the tribes and their respective families was ordained by G-d; the positioning of the dwellings was not the result of subjective desires of tribal leaders. Yet with respect to Kehat, Rashi cites the Mishnaic idiom: "Woe to the evil person; woe to his neighbor!" Rashi is referring to the fact that because Korach of the Kehati family dwelt next to the tribe of Reuven, the children of Reuven got caught up in Korach's rebellion against Moshe with all the tragic consequences. One questions how this happened considering that the tribal neighbors were located near each other by Divine command. One answer is that initially Korach was on a high spiritual level. When Korach slipped, however, Reuven failed to act. Perhaps Reuven could have learned from Avraham who finally kept his distance from his own protégé Lot rather than risk Lot's negative qualities influencing his household. Towards Better Davening and Torah Reading More on KEDUSHA ...SHISHA V'ARBAIM ELEF VA'CHAMEISH MEOT: SHEYIBANEH BEIT HAMIKDASH... More on Yehoshua bin Nun's Mizbei'ach! Perhaps archeologist Zertal's use of the expression "almost identical" is somewhat overstated, but leaving proportions aside, the similarities of these two Israelite altars, separated by a time-gap of 1300 years are quite remarkable. The Torah states, "You shall not ascend My altar on steps…" (Shemot 20:23). Scrupulously adhering to this ordinance, the Kohanim ascended to the top of the "Mikdash Mizbei'ach" by means of "a sloping platform - a ramp - at the south of the altar" (Midot 3:3). Similarly, 1300 years earlier, Yehoshua's engineers constructed a ramp (4' wide by 23' long) by means of which Kohanim ascended to the top of the altar. Easily climbed, the ramp, like the rest of the altar-construction was fabricated of unhewn stone. The Mishna explains that the "Mikdash Mizbei'ach" was constructed of three square platforms, one placed on the other. The second platform, built upon the base platform, "rose up five Amot and receded one Ama; this formed the Soveiv, the circuit ledge" (Midot 3:1). This recession of one Ama on each side, from the second to the third platform (the top of which formed the "roof" of the Mizbei'ach), provided a pathway for the Kohanim to circumambulate the second platform of the Mizbei'ach. Yehoshua's altar also has a Soveiv. Zertal writes. "Asort of terrace about a yard lower than the top of the structure was built adjacent to it, surrounding the platform on three sides." The Mishna notes that the Soveiv of the "Mikdash Mizbei'ach" only served as a walkway, however, the circuit-ledge "terrace" on two opposite sides of the Mt. Ebal altar are considerably wider than simple promenades. Did Bnei Yisrael offer Korbanot on these extra-wide circuit-ledge "terraces" as well as on the "roof" of the altar? There certainly was room! The Gemara says, "Two small ramps protruded from the large ramp, by means of which [the Kohanim] could turn to the base and to the Soveiv …" (Zevachim 62b). Our sources give no hint as to their appearance or size. Not surprisingly, the attempted reconstructions of the traditional commentaries are at variance. These small ramps enabled the Kohanim to reach the Soveiv. Yehoshua's altar also had "small ramps". Zertal notes, "Adjacent to the northern side of the (large) ramp is another small, narrow wall, somewhat lower than the one beside it." This inclined 'wall' served as a means of ascent to the circuit-ledge "terrace". The Mishna calls the upper corners of the third and highest platform of the "Mikdash Mizbei'ach" as "the place of the 'horns.'" These 'horns' were protrusions of one Ama square and five Tefachim high positioned on the corners of the altar. Yehoshua's Mizbei'ach currently does not have horns. It would have been virtually impossible for such fragile protuberances, standing upright and exposed on the corners of the altar, to have survived. The Mishna reads, "The Mizbei'ach was 32 Amot in length by 32 Amot in width. It rose up one Ama and (then) receded one Ama; this was the base… The base of the Mizbei'ach extended along the entire length of the north side and all the length of the west side. It projected one more Ama to the south and one more Ama along the east" (Midot 3:1). However, in contradistinction to the Mikdash Mizbei'ach, Yehoshua's altar does not have a base at all. There IMHO, hangs a fascinating tale. A "Bama Gedola" is defined by the Tosefta (Zevachim 13) as the altar of the Ohel Mo'ed (the Mishkan, Tabernacle) at a time when the Aron was not present. However, this was true only at a time of Heter Bamot, when private individuals were permitted to build "field altars". When the central Sanctuary at Shilo was functioning and, forever after the building of Bayit Rishon, it was forbidden for private individuals to build Bamot and offer Korbanot. Under the leadership of Moses' successor, Yehoshua, Am Yisrael crossed the Jordan and "encamped in Gilgal, to the east border of Jericho" (Yehoshua 4:19). The Mishna notes, "When they - Am Yisrael - came to Gilgal, it was permitted [for private individuals to build] Bamot (Zevachim 14:6). The Rambam explains, "The sanctuary in Gilgal was not a permanent building, it was the same [portable] Mishkan that accompanied them in the wilderness. However, the language used in the Torah's interdict against Bamot depends on the term Bamachaneh - 'in the camp'. It is written, 'Any man from the House of Israel who will slaughter a bullock, a sheep or a goat in the camp (of Am Yisrael) or who will slaughter it outside the camp, and he has not brought it to the entrance of the Ohel Mo'ed to bring it as an offering before G-d… that man shall be cut off from his people" (Vayikra 17:3, 4). This is the source of the prohibition against Bamot. However, when they entered …Eretz Cana'an and came to Gilgal, this prohibition was rescinded because the [unified] encampment of Am Yisrael had broken up. …Since there was no longer a defined camp (Machaneh Mugdar) and the people were spreading throughout the country, the term Bamachaneh - and the prohibition "attached" to it - no longer applied. With the demise of the unified camp, it was once more permitted for private individuals to build Bamot and offer Korbanot on them just as it has been lawful to do before the erection of the Mishkan" (ibid.). However, what does all this have to do with Yehoshua's altar? Just this. Even though the Mishkan was set up in Gilgal, its Mizbei'ach only had the status of a Bama Gedola because the Aron was not present. The Aron was with the Israelite armies in the field. The Gemara comments, "The horn, the ramp, the base (R. Yosi b.R. Yehuda also includes the Soveiv) are indispensable [for the validity of a Bama Gedola]. The measurements… are not indispensable" (Zevachim 62a). When Yehoshua, in fulfillment of Moses' command (Devarim 27:5,6), erected a Mizbei'ach on Har Eival (Yehoshua 8:30, 31), he deliberately built his altar without a base. Yehoshua wanted to emphasize that this altar was a Hora'at Sha'a - a "special case". He did not want it to be used as a Bama Gedola, and thereby possibly under- mine the legitimacy of the newly reestablished Mishkan in Gilgal. The national sanctuary of Am Yisrael was to remain in Gilgal until after the land had been conquered and apportioned to the tribes. <to be continued> Parsha Pix The compass stands for the different sides of the Mishkan the different groups camped, both among the Leviyim and the 12 Tribes.. The parking meter represents the encampments, since the modern Hebrew word for parking has the same root as to encamp. LACHANOT. The abacus is for the various countings. (Works better than a calculator because there are no batteries to run down, nor does it ever need charging. The abacus is best-suited for desert counting.) The skull with the 5 on it comes from 3:47 in the portion of the exchange between firstborns and Leviyim (who were not themselves firstborns). We would say, 5 shekel a head. The Torah uses the term GULGOLET, skull. And let's not forget the desert scene with the cactus and blazing sun, in the upper-right corner of the PP. Our Midbar is better translated as Wilderness, rather than desert, but there plenty of desert too that Bnei Yisrael passed through. The three diamond engagement rings in the lower- right are for the final two p'sukim of the haftara, the words we say when winding the T'filin strap around the middle finger of the left hand (or right hand, for lefties), symbolic of our betrothal to G-d. Middle-bottom of the ParshaPix is a garlic and the chemical formula for sugar. The Sugar formula is raised to the third power, or CUBED. These then represent the sugar cube and garlic clove that are a common "gift" to those at a Pidyon HaBen. In the sedra, we find a mass Pidyon of the first-borns of the 12 tribes. BTW,the significance of the garlic and sugar is to give those who participated at the special Seuda of the Pidyon something to add flavor to their next meal, thereby connecting it to the Pidyon's meal and extending the special nature and SEGULA of that Pidyon meal to one's own table. TTRIDDLES... Last issue’s (B'har-B'chukotai) TTriddles: Plus an unexplained object from the ParshaPix Dear Parents, NachKwestion of the Week This week's TTriddles: NachKwestion of the Week Israel Center Miscellany Israel Center Chessed Fund - Special Appeal Help young couples (evacuees and children of evacuees) from Gush Katif get ready for the arrival of their newborn babies - Tzedaka - Matan B’Seter - The money collected will be used to buy carriages, cribs, layettes...Make checks out to the Israel Center. Write on the envelope: Gush Katif - Baby Fund, For more info. call Sara 0505-444-397 Camp Dror is back! NESTO Native English-Speaking Teen Olim Visit the new NESTO website: www.mynesto.com, Surf to our site and get updated with all the activities, Download all the NESTO pictures, And chat with your friend! Junior NESTO - End of the year Shabbaton is coming! June 9-10 • B'haalotcha In YEHUDA hostel, Jerusalem, Cost: 140NIS for NESTO members, 160NIS for non-members, Early bird discount (members only)120NIS until May 30 Jr. NESTO is for 7th, 8th, and 9th graders, Tiyulim and Shabbatonim LUNCH? When a tiyul says “bring your own lunch”, you can order one instead from the Israel Center Cafe. When you make your reservation for the tiyul, request a box lunch, or call the CAFE (ext. 257) up to the day before the TIYUL. 18š will get you a sandwich (your choice), a refreshing drink (regular or diet) and a dessert. Your lunch will be ready for you when you board the bus. BOOKED? When a tiyul is listed as BOOKED - you can call to be wait-listed; if you call, you will be called back if there is a cancellation, if we add a bus, or when we fix a new date for the tiyul. CANCELLATION POLICIES: We reserve the right to charge a cancellation fee in case of last-minute cancellations. Also... Price of tiyul is based on a minimum number of participants. STUDENTS FROM ABROAD: Parents visiting you this year? If so, speak to us! (566-7787 ext. 261) to see if we have any tiyulim or Shabbatonim (call Ita Rochel ext. 204) that they might be interested in. KASHRUT POLICY: Food for Israel Center In-House programs is supervised by OU-in-Israel-Mehadrin. Israel Center sponsored trips and programs are Mehadrin. Hotels, restaurants, and tiyulim advertised by outside parties are not necessarily Mehadrin and are not endorsed by the OU or the Israel Center. Calls from abroad: Due to time differences, we recommend that people from abroad fax 972-2-5660156 for attention of Travel Desk or email tiyul@israelcenter.co.il. Please be sure to include email or fax number for reply, in addition to phone number. New & Improved Travel Desk! Next Israel Center In House Shabbaton - Celebrate the 14th anniversary of Torah Tidbits with us, Shabbat Parshat Shlach, Fri-Sha June 16,17 - Special Guest Speaker:Rabbi Yosef Adler, Rav of Cong. Rinat Yisrael, Teaneck, New Jersey, Principal, Torah Academy of Bergen County, IYAR: 225NIS members (250NIS non-mem); SIVAN 250NIS mem (275NIS non-mem) Reserve early (good for you and us) • We'll be taking Shabbat early (Mincha 6:03pm) Call 566-7787 ext. 204 to reserve, arrange for seating, dietary requests, etc. All BOOKED; call to be waitlisted and for future similar tiyulim: Cancelled due to insufficient registration: Hamei Yoav Spa for women only - Sunday, May 28th Kibbutz Ein Gedi L.A. Mayer Museum for Islamic Art - All You Don't Know About Islam, History, Faith, Customs · Shiites, Sunnis, Druze, Bahai, Lecture by Nachman Kupietsky followed by Tour of the Museum (in English), Sunday, June 11th, Check-in at 9:50 · Ending at 12:30 (approx.), 36NIS (50NS non-mem), Details & reservation, Travel Desk (ext. 261) Shavuot Spectacular - 5 days, 4 nights, Wednesday, May 31 – Sunday, June 4 at the Kinar Classic, Lectures, Shiurim, Divrei Torah: Rabbi Simcha Krauss, Rabbi Reuven Aberman, Menachem Persoff (and others), Thursday morning tiyul • Mehadrin cuisine Rich and varied Yom Tov & Shabbat menu, Separate swimming and health club, Entertainment, 1800NIS per person, double occupancy, Non-members add 100NIS per person, Single supplement available, Round trip transportation included in price, For further details, call Naomi at the Israel Center Travel Desk (02) 566-7787, ext. 261, Reservations confirmed only upon payment FROM THE ISRAEL CENTER TO THE CENTER OF ISRAEL, Wednesday, June 14th - 3 exciting sites in close proximity from where you can see "all of Israel", Kibbutz Nachshon - Master artisan shows you how vitrage stained glass works of art are created in his workshop, which produces exquisite masterpieces which can be seen all over Israel and worldwide. The Back Page of TT716 Schedule for Erev Shabbat to Erev Shabbat, 28 Iyar - 6 Sivan (May 26 - June 2) Friday Fri. 9:00am • Special shiur in honor of Yom Yerushalayim, by Rabbi CHaim Eisen - "Seeking Out the Beit HaMikdash" accompanied with source sheets, based upon Talmudic and Midrashic sources and various rabbinical writings, primarily from Rabbi Yehuda HaLevi, Rambam, and Ramban, Participants: plan to bring refreshments, for an informal Yom Yerushalayim party to take place immediately following the shiur 10:15-11:30am (separate seating) Nesivos Shalom on Avos and the Omer, This Week: "Yeru-shalayim; exploring the interrelationship of Yir'a and Shalom" with R' Yaacov Yisroel Bar-Chaiim Friday evening Shabbat Day Motza'ei Shabbat SUN-Thu in the Ganchrow Beis Medrash (first floor) Sunday Monday - N'SHEI LIBRARY 10:00-12:30 Tuesday Wednesday Thursday From Thursday, Erev Yom Tov, June 1st to Friday, Shavuot day, June 2nd All the shiurim at the Center are in English. At the same time there will be Hebrew shiurim to take place IY"H at Beit Knesset HaZvi Yisrael (better known as "Chovevei") from 11:00pm through 5:00am We'll be closing after the Kiddush on Yom Tov (Friday) morning and reopening for Rabbi Sprecher's 5:00pm Shabbat afternoon shiur and Mincha at 6:00pm Upcoming at the Israel Center Monday, June 5th • 10:00am to 3:00pm: YESHA FAIR - Show your support - buy Yesha-made products Tuesday, June 6th at 7:30pm: "What's the Rush?The West and Terror", Dr. Eugene E. NarrettDirector, BA in Multidisciplinary Studies, Cambridge College, Cambridge, MA Tuesday evening, June 6th at 7:30pm: One-Minute Anger Release Technique, Demonstration of one-minute treatment for anger & hurt feelings. Improve all your relationships instantly, reduce risk of injury and enhance health & wellbeing. by Helaine Finkelstein, Holistic Life Coach Save a Life: Save a World Monday, June 12 • 8pm: Six months ago, just before Chanuka, Martin Filla, a young Australian, saved my life. Martin donated his kidney to me. We found each other on the web. Martin will be a member of my family forever. The public is invited to hear our story and learn everything you ever wanted to know about Organ Donations from experts. Prof. Etyan Mor, Director of the Department of Transplantation, Rabin Medical Center, Beilinson Campus, will discuss "The Innovations in Transplantation and the Donor Situation in Israel"; Robert Berman, founder and director of HODS, the Halachic Organ Donor Society, will address "The Halachic Implications of Organ Donations", and Judith Nusbaum, a recent kidney recipient and ADI volunteer, will explain how a donor can be found via the web. The need for organ donations in Israel is critical. Of more than 800 people on the National Transplantation List, 90 will die this year while waiting for a compatible organ donation. Sadly, only 4% of the Israeli public have opted to sign the ADI organ donor card. As the Talmud says, whoever saves one life, it is as if he has saved an entire world. If more people committed themselves to becoming an organ donor, many lives, many worlds, would be saved. For details contact Judith: etzion76@netvision.net.il OU ISRAEL CENTER [The
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